Marsh Chapel at Boston University

THE BACH EXPERIENCE

Listeners’ Companion 2019|2020

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THE BACH EXPERIENCE

Listeners’ Companion 2019|2020

Notes by Brett Kostrzewski

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Contents

Cantatas for the New Year v

Law and Gospel in Martin Luther’s Theology vii

September 29, 2019 Jesu, nun sei gepreiset BWV 41 1

November 10, 2019 Gottlob! nun geht das Jahr zu Ende BWV 28 5

February 9, 2020 Herr Gott, dich loben wir BWV 16 9

April 26, 2020 Singet dem Herrn ein neues Lied BWV 190 13

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Cantatas for the New Year Brett Kostrzewski

In contemporary society, New Year’s Eve and Day occasion two familiar thought processes: reflection of the year that has passed, and hopes for the year to come. For practicing Christians, the New Year’s holiday remains inextricably linked with the feast of Christmas one week before. In fact, even in secular terms, our “holiday season” implies an association between Christmas and New Year’s—an association that can never be fully obscured as long as we rely upon the Gregorian calendar.

The liturgical Christmas season traditionally lasts for two weeks; the first of January, when the calendar year changes, sits in the middle of this season. For Bach, that day commemorated the Circumcision of Jesus, upon which he formally received his name and entered the community of Jewish believers. It was an important feast; Bach would compose two cantatas beyond the two that were part of his complete cycles, in addition to the cantatas needed for the Sunday after Christmas itself.

This year’s Bach Experience features four cantatas related to the New Year: three for New Year’s Day (the Feast of the Circumcision) and one for the Sunday after Christmas, which that year fell on 30 December and inevitably carried with it the connotation of the New Year. All four librettos—each composed by a different poet—focus especially on the theme of both praise and thanksgiving for the year that has past, as well as prayers for God’s protection in the year to come.

In his seminal book The Cantatas of J.S. Bach (an essential reference for your author), the great scholar Alfred Dürr comments that the New Year’s cantatas do not focus on the Scripture readings that were assigned to these two liturgies. It is true that the Gospel for New Year’s Day—the literal telling of Jesus’ circumcision— does not factor at all into the librettos of any of these cantatas. But the assigned reading is a mere single verse, short enough to reproduce here (from the NIV): “On the eighth day, when it was time to circumcise the child, he was named Jesus, the name the angel had given him before he was conceived.” (Luke 2:21)

But the Epistle to the Galatians, excerpts of which were also read on New Year’s Day and the Sunday after Christmas, point toward an equally important element of the Feast of the Circumcision—an element only more strongly accentuated by the changing of the calendar year that took place on 1 January (at least since the Gregorian calendar reform promulgated in 1582, although not adopted in Bach’s Germany until 1700). The entire Epistle was written by St. Paul to address the question of Gentile converts to Christianity and the application of the Mosaic Law—circumcision being one such question. As St. Paul wrote, and as Bach’s listeners would have heard on 1 January, “Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed….Now that this faith has come, we are no longer under a guardian.” (Galatians 3:23, 25) Similarly, on the Sunday after Christmas: “So you are no longer a slave, but God’s child; and since you are His child, God has made you also an heir.” (4:7) This dichotomy of

v law and Gospel would be repurposed by Martin Luther in his rejection of the Roman Church (and Jews themselves, for that matter), adding another layer of significance to these lines for Bach and his congregation.

It becomes clear from these readings that the focus of the Feast of the Circumcision and the week after Christmas is not the literal event of Christ’s naming, as important an event that was. Rather, it is the act of renewal effected by the naming: from slave to heir, from law to Gospel. The New Year becomes a symbol for the renewal effected upon all Christians since the Incarnation, made personal in their baptism. Returning to Dürr, I therefore disagree with his suggestion that the cantata texts avoid the sentiment of the relevant Scripture readings. All of them are directly concerned with the New Year—reflection on the old, anticipation of the new, ensconced in Christian faith and trust.

August 2019 Boston

Brett Kostrzewski is a Ph.D. candidate in historical musicology at Boston University, where he focuses primarily on the polyphony of Josquin des Prez and his contemporaries, under the advisement of Joshua Rifkin and Victor Coelho. In addition to the Bach Experience at Marsh Chapel, Kostrzewski has supplied notes for the Bach Akademie Charlotte, the Back Bay Chorale, the Boston University choral and instrumental ensembles, the Harvard-Radcliffe Choruses, the Boston Choral Ensemble, and others. He has also studied choral conducting at Boston University, under Drs. Ann Howard Jones and Scott Allen Jarrett. In addition to his work as a musicologist, he co-founded the vocal ensemble Sourcework, and currently serves as the Director of Music at St. Clement Eucharistic Shrine in Boston. He welcomes correspondence at [email protected]. vi

Law and Gospel in Martin Luther’s Theology Dr. Jessica Chicka

The distinction between Law and Gospel is the central issue of theology for Martin Luther. Luther’s theology differs from many theologians that preceded and followed him in that his theological claims did not focus on one central idea alone, but the dynamic active relationship which creates a dialectic between these two concepts. The law is that which binds humanity to one another and makes individuals subject to judgment while the gospel frees humanity from its bondage. The law orders and grounds the sinful human-ness of the person, while the gospel aspires to divine hope and love.

The active determination between law and gospel is the ground upon which all of Luther’s theology is built, including justification by faith and the assertion of sola scriptura. The Christian exists within the tension created by these two antithetical, but complementary ideas—determining what is “Law” and what is “Gospel” and how they relate to one another. Law and Gospel are in a dialectical relationship, one informing the other to the point that neither can truly exist without the information of the other. It is the role of the Christian to continuously evaluate and re-evaluate the relationship between the law and the gospel in order to function in the world. This call is a difficult one to answer however, because the terms continuously change and/or are hidden from full comprehension. Laws are temporal, contextual, malleable to the human situation and never fully perfected; the Gospel is eternal, divine, and never fully conceivable.

In his commentary on Galatians, Luther describes the relationship between the Law and Gospel in the life of the Christian:

Therefore the Christian is divided this way into two times. To the extent that he is flesh, he is under the Law; to the extent that he is spirit, he is under the Gospel…the time of the Law is not forever; but it has an end, which is Christ. But the time of grace is forever; for Christ, having died once for all, will never die again (Rom. 6:9–10). He is eternal; therefore the time of grace is eternal also.1

Luther separates the Law and Gospel as time-dependent influences on the life of the individual, but his notion of time goes beyond a historical, linear understanding of the life of the person. The Gospel is ever-present and eternal; the Gospel always governs over people’s spiritual lives. The Law, conversely, is temporary in that it has an end point, but still affects the decisions and actions of the person in the material world. He describes

1 Martin Luther, “Chapter 3,” in Luther’s Works, edited by Jaroslav Jan Pelikan, American ed., 26 Lectures on Galatians 1535, Chapters 1–4 (St. Louis, MO: Concordia Publishing House, 1963), 342.

vii the Law as external to, but still having an effect on the body, and the Gospel as internal, driving the conscience of the person. For Luther, humanity is caught between two realms—the earthly realm and the realm of God. Human experience is found in the intersecting space of these two realms. The difficulty of these realms is that they do not perfectly align with each other, nor are they completely separate. Luther recognizes a connection and tension between life as people experience it in this world and the eternal realm of God. Christians do not take on dual and separate relationships with God and the world, but rather these relationships are unified and come to define who they are.

September 2019 Boston

Dr. Jessica Chicka is the University Chaplain for International Students at Marsh Chapel, having previously served as the Chapel Associate for Lutheran Ministry. She is a life-long member of the Evangelical Lutheran Church in America (ELCA) and is currently in-process as a candidate for Ordained Ministry in the New England Synod of the ELCA. She earned a Ph.D. in Theological Ethics in January, 2019, focusing on social and ecological justice, food justice and resource depletion, and the expanding practice of hydraulic fracturing (“fracking”) in Pennsylvania and its social-ethical-ecological impacts. viii

September 29, 2019

Jesu, nun sei gepreiset BWV 41

Cantata for New Year’s Day (The Feast of the Circumcision) Epistle: Galatians 3:23–29 Gospel: Luke 2:21 First performed: 1 January 1725 Forces: SATB chorus, SATB solos, three oboes, three trumpets, timpani, violincello piccolo (performed today on the modern cello), strings, and continuo

Johann Sebastian Bach composed the cantata Jesu, nun sei gepreiset BWV 41 for 1 January 1725, his second Feast of the Circumcision since arriving in Leipzig in the summer of 1723. The cantata therefore forms part of his second complete annual cycle, the “chorale cantatas,” which draw their librettos and musical material entirely from the Lutheran chorale repertoire. While many of these cantatas share elements of their structure and deployment of the chorale, as a corpus they display the seemingly endless creativity in Bach’s various implementations of their preexisting music. Jesu, nun sei gepreiset represents one of Bach’s most daring chorale cantatas—no doubt due to a conflation of the feast’s importance, the chorale’s length, and—paradoxically— the tune’s simplicity which invited a wide variety of combinations.

The Feast of the Circumcision represents the midway point of the Christmas season, equidistant between Christmas itself and the Feast of the Epiphany which ends the season. Bach commemorated the feast in this particular cantata with the festive ensemble including trumpets and timpani as well as a choir of three oboes; the oboes are used to special effect in the soprano aria that follows the opening chorus. The three-verse chorale by Johannes Herman—quoted word-for-word in the opening chorus and closing chorale, the middle verse glossed throughout the internal movements—situates the believer and his or her hope for salvation at the beginning of a new year. Indeed, one detects a sense of New Year’s wishes in the modern sense: gratitude for the previous year, a request for blessings in the year to come, and an overall trust and devotion to God after this annual commemoration of the Incarnation.

The opening chorus stands as one of the grandest and most elaborate opening movements among the chorale cantatas. The movement is essentially a set of alternations between ritornello and chorale verse statement; after its introduction, with the oft-repeated and memorable trumpet fanfare, the soprano enters with the chorale in long notes, surrounded by free polyphony in the other voices. Bach’s setting of the first four lines 1 is repeated exactly, ritornello and all, for the following four lines. After the conclusion of what feels like a complete chorus, however, Bach inserts a dramatic contrast on the text “Daß wir in gutter Stille” (“that we in prosperous peace”): a triple-time section marked adagio, during which the basses sustain a pedal “Stille” over flowing lines in the oboes and trumpets. After these two lines, a strict colla parte fugue marked presto sets the remaining four lines, still with the chorale in long notes for the soprano hovering over the fugue. Bach surprises us still by “plugging in” to the opening trumpet-ritornello material for a repetition of the first two lines—a repetition that must have been local practice, as it occurs in the several other settings of this same chorale written by Bach. Bach therefore packs into this straightforward (albeit long) chorale a complex structure (not to mention its spectacular music), responding simultaneously to the needs of the text, the form of the chorale, and the rhetorical requirements of a ritornello-chorus.

Bach favored accompanying soprano arias with the oboe; in the first aria of this cantata, he utilizes an entire oboe choir for a striking, almost vocal texture. The text of this straightforward da capo aria prays for a year filled with an “abundance of blessings”; Bach uses a dancelike 6/8 meter with a beautiful lilting melody that moves between the oboes and the soprano. After this prayer for blessings, a secco recitative for alto carries with it the understanding that, should hard times befall the believer this coming year, the believer continues to trust in God’s eternal promise.

The recitative transitions to the much more somber aria for tenor and cello piccolo, a recently-invented instrument in Bach’s day that fell somewhere between the viola and the cello in size and timbre. The aria requests mercy and salvation upon the believer’s death, stating the Christian maxim that, should one be prepared for death in Christ, one is assured a blessed life on earth. The searching cello part includes broad arpeggio gestures that often span more than two octaves in a single sweep of the bow; within this melody, Bach interweaves the smooth tenor line filled with “sighing” figures of descending pairs of notes. Despite the length of the text in the aria’s B section, Bach only assigns it about one-third as much music as the A section.

The following recitative for bass is essentially secco but for a striking accompaniment of one phrase by the other three vocal parts; the bass jumps up a diminished fifth for the word “Satan,” at which point the soprano, alto, and tenor enter on a fully-inverted seventh chord that lasts for more than two full measures; this particular phrase is drawn from the German litany, no doubt the reason for Bach’s calling attention to it in this way. The recitative asks for protection from the Enemy, through which the believer can live out the year in Christ.

The final chorale is one of Bach’s heavily embellished four-part settings. The voices merely state the chorale in a rich but straightforward homophonic harmonization, the oboes and strings doubling the voices as typical; but Bach recalls the structure of his grand opening chorus. The statements of the first and last groups of lines are punctuated by the same trumpet fanfare that was featured in the ritornello of the opening chorus, and the third section of the chorale is set in the same 3/4 meter (although this time lacking the tempo marking adagio) without trumpets before returning to the square, duple conclusion.

2 I. Chorus

Jesu, nun sei gepreiset Jesus, now be praised Zu diesem neuen Jahr At this New Year, Für dein Güt, uns beweiset For Thy goodness shows us In aller Not und G'fahr, In all our need and peril Daß wir haben erlebet That we have witnessed Die neu fröhliche Zeit, The new and joyful age, Die voller Gnaden schwebet Full of grace Und ewger Seligkeit; And eternal bliss; Daß wir in guter Stille That we in prosperous peace Das alt Jahr habn erfüllet. Have completed the old year. Wir wolln uns dir ergeben We would give ourselves to Thee Itzund und immerdar, Now and evermore, Behüt Leib, Seel und Leben Protect body, soul, and life Hinfort durchs ganze Jahr! Henceforth through all the year!

II. Aria (S)

Laß uns, o höchster Gott, das Jahr vollbringen, Let us, O highest God, complete the year, Damit das Ende so wie dessen Anfang sei. That it be ended as it was begun. Es stehe deine Hand uns bei, Let Thy hand protect us, Daß künftig bei des Jahres Schluß That when the year has ended Wir bei des Segens Überfluß We, overwhelmed with blessing, Wie jetzt ein Halleluja singen. May sing, as now, alleluia.

III. Recitative (A)

Ach! deine Hand, dein Segen muß allein Ah, Thy hand, Thy blessing must alone be Das A und O, der Anfang und das Ende sein. The A and O, the beginning and the end. Das Leben trägest du in deiner Hand, Thou dost hold our life in Thy hand, Und unsre Tage sind bei dir geschrieben; And our days are numbered by Thee; Dein Auge steht auf Stadt und Land; Thine eye doth watch over town and country; Du zählest unser Wohl und kennest unser Leiden, Thou dost count our weal and know our grief. Ach! gib von beiden, Ah! Give of both, Was deine Weisheit will, According to Thy wisdom, Worzu dich dein Erbarmen angetrieben. And as Thy mercy prompts Thee.

3 IV. Aria (T)

Woferne du den edlen Frieden Just as Thou hast granted noble peace Für unsern Leib und Stand beschieden, For our body and state, So laß der Seele doch dein selig machend Wort. So grant my soul Thy beneficent Word. Wenn uns dies Heil begegnet, If this Salvation be ours, So sind wir hier gesegnet We shall be blessed here Und Auserwählte dort! And Thine elected there!

V. Recitative (B) and Chorus

Doch weil der Feind bei Tag und Nacht But since the foe both day and night Zu unserm Schaden wacht Lies awake to harm us Und unsre Ruhe will verstören, And seeks to destroy our peace, So wollest du, o Herre Gott, erhören, May it please Thee, O Lord God, to hear us, Wenn wir in heiliger Gemeine beten: When we beg thee, as a holy congregation: —Den Satan unter unsre Füße treten.— —To trample Satan beneath our feet.— So bleiben wir zu deinem Ruhm And we shall forever to Thy praise Dein auserwähltes Eigentum Belong to Thee as Thine elect, Und können auch nach Kreuz und Leiden And shall, after Thy suffering and sorrow, Zur Herrlichkeit von hinnen scheiden. Depart from here to great glory.

VI. Chorale

Dein ist allein die Ehre, Thine alone is the glory, Dein ist allein der Ruhm; Thine alone is the praise; Geduld im Kreuz uns lehre, Teach us to bear affliction, Regier all unser Tun, Govern all our deeds, Bis wir fröhlich abscheiden Till we depart in rapture Ins ewig Himmelreich, Into heaven’s eternal realm, Zu wahrem Fried und Freude, Into true peace and joy, Den Heilgen Gottes gleich. Even as the saints of God. Indes mach’s mit uns allen Meanwhile, deal with us all Nach deinem Wohlgefallen: According to Thy pleasure: Solchs singet heut ohn Scherzen Thus in earnest they sing to you today, Die christgläubige Schar The faithful Christian throng, Und wünscht mit Mund und Herzen And wish with voice and spirit Ein seligs neues Jahr. For a blessed new year.

4

November 10, 2019

Gottlob! nun geht das Jahr zu Ende BWV 28

Cantata for the Sunday after Christmas Day Epistle: Galatians 4:1–7 Gospel: Luke 2:33–40 First performed: 30 December 1725 Forces: SATB chorus, SATB solos, two oboes, taille (performed today on the English horn), cornetto, three trombones, strings, and continuo

The first cantata of this year’s Bach Experience, Jesu, nun sei gepreiset BWV 41, was heard on the first day of the year in 1725; today’s cantata, Gottlob! nun geht das Jahr zu Ende BWV 28, was heard on 30 December of the same year, on the Sunday after Christmas. By the autumn of 1725, Bach had completed his first two annual cycles of cantatas; he would compose new cantatas only occasionally for the remaining twenty-five years of his tenure in Leipzig. Gottlob! nun geht das Jahr zu Ende represents an early such cantata.

For this Sunday, Bach chose a chorale text published in a collection by Erdmann Neumeister, a popular resource for German cantors. Bach’s first two cycles draw upon the work of unknown librettists, and by the end of the 1720s, Bach would almost exclusively rely on the Leipzig poet and bureaucrat known as Picander. But Neumeister’s cantata texts were widely circulated in Germany, providing poetic texts based on Scripture and chorales that could be set to music for given feast days by the skilled church music composer. This text appropriately commemorates the end of the year in the light of Christmas, otherwise avoiding direct reference to the Epistle and Gospel of the day.

Perhaps the most striking aspect of Gottlob! nun geht das Jahr zu Ende is its variety of movements. The cantata begins with an aria rather than the chorus typical of the four-voice cantatas; the aria is followed immediately by an alla breve chorale fantasia. Two recitatives, one in an arioso style, precede a strophic aria duet; the cantata closes with a plain four-part chorale. The result is a varied and effective meditation on the last Sunday of the year.

5 The opening aria for soprano features strings and oboe choir; Bach’s deployment of these two instrumental groups is particularly interesting here. They function not unlike the “concertists” and “ripienists” of a Baroque choir, in which one group plays all of the notes while the other groups enter to double certain passages for textural effect. Here, the two groups alternate function rapidly. Sometimes, such as at the very opening, the oboes play the figures, to be joined by the violins for just a moment at a time; other times, the opposite occurs. The introduction of the soprano only further complicates the series of exchanges; the voice occasionally participates in the same figures as the instruments, while at other times introduces new music to the preexisting contrapuntal framework. The aria’s text is an unabashed song of praise and thanksgiving, set to a minuet-like meter and rhythm.

The chorale fantasia that follows, setting the first verse of Johann Gramann’s hymn, is atypical among the cantatas—not just in its position, but in its overall compositional approach. The strict colla parte disposition in which the instruments simply double the voices, as well as the antiquarian alla breve style of the movement, are not unusual for Bach as a technique but are usually avoided in the chorale movements. In all of these ways, the movement resembles some of Bach’s organ preludes on chorale tunes—abstract, freely invented polyphony adorning the audible chorale tune, usually in the highest voice, in the similarly “colla parte” texture intrinsic to the instrument. Without instrumental passages to demarcate the lines of the chorale, Bach uses distinctive motivic gestures for each: notice the chromatic ascending line at “Hat dir dein Sünd’” and the quick repeated notes on “errett’ dein armes Leben.”

Two recitatives follow the chorale. The first, for bass, quotes the Book of Jeremiah; as Bach often did for direct excerpts from Scripture, he set the bass as an “arioso,” complete with a tempo indication and a moving bass line that sounds more like an aria than the long, held notes of recitative. The excerpt identifies God’s inclination to bless and do good to the believer; the sentiment is then glossed in the recitative for tenor that follows. Here, Bach utilizes the unceasing string “halo” familiar to most listeners from the Jesus recitatives in the St. Matthew Passion BWV 244.

The recitatives give way to a joyful duet for alto, tenor, and continuo. Bach’s duets are always a treat. His skill at motivic interplay and contrapuntal combinations are nowhere better displayed than between two human voices, especially when they are unobscured by any accompanying obbligato instruments. The strophic aria, in keeping with the theme of the libretto, thanks God for the previous year and requests blessings for the year that follows. Bach introduces the main theme of the aria in the ritornello; these seven measures form the basis of the entire aria: transposed to a series of keys, spun out into sequences, decorated with sixteenth-note elaboration, and, ultimately, providing the rounded form with a reprise at the end. A standard four-part setting of a different chorale, Paul Eber’s Helft mir Gotts Güte, closes the cantata—and the calendar year.

6 I. Aria (S)

Gottlob! nun geht das Jahr zu Ende, Praise God! the year now draws to a close, Das neue rücket schon heran. The New Year is approaching. Gedenke, meine Seele, dran, Consider this, O my soul, Wieviel dir deines Gottes Hände The good that God’s hands wrought you Im alten Jahre Guts getan! In the year now past! Stimm ihm ein frohes Danklied an; Strike up for Him a joyous song of thanks, So wird er ferner dein gedenken And He will continue to think of you Und mehr zum neuen Jahre schenken. And grant you more in this New Year.

II. Chorus

Nun lob, mein Seel, den Herren, Now praise, my soul, the Lord, Was in mir ist, den Namen sein! Let all in me now praise His name! Sein Wohltat tut er mehren, His goodness He increases, Vergiß es nicht, o Herze mein! Forget it not, O heart of mine! Hat dir dein Sünd vergeben Your sins He has forgiven you, Und heilt dein Schwachheit groß, He heals your great weakness, Errett' dein armes Leben, Saves your wretched life, Nimmt dich in seinen Schoß. Takes you in His embrace. Mit reichem Trost beschüttet, He pours His blessings on you, Verjüngt, dem Adler gleich. Making you young, like the eagle. Der Kön'g schafft Recht, behütet, The King is just, and He protects Die leid'n in seinem Reich. Those who suffer in His realm.

III. Recitative and Arioso (B)

So spricht der Herr: Thus saith the Lord: Es soll mir eine Lust sein, I will rejoice over them Daß ich ihnen Gutes tun soll, To do them good, Und ich will sie in diesem Lande pflanzen treulich, And I will plant them in this land assuredly Von ganzem Herzen und von ganzer Seele. With my whole heart and with my whole soul.

7 IV. Recitative (T)

Gott ist ein Quell, wo lauter Güte fleußt; God is a spring, where naught but kindness flows; Gott ist ein Licht, wo lauter Gnade scheinet; God is a light, where naught but mercy shines; Gott ist ein Schatz, der lauter Segen heißt; God is a treasure, which naught but blessing gives; Gott ist ein Herr, der's treu und herzlich meinet. God is a Lord with true and kind intent. Wer ihn im Glauben liebt, in Liebe kindlich ehrt, Who loves Him in faith, honors Him in childlike love, Sein Wort von Herzen hört Takes His word to heart Und sich von bösen Wegen kehrt, And turns from the path of evil, Dem gibt er sich mit allen Gaben. To him He gives Himself abundantly. Wer Gott hat, der muß alles haben. He who has God has everything.

V. Duet (A, T)

Gott hat uns im heurigen Jahre gesegnet, God has blessed us in the past year, Daß Wohltun und Wohlsein einander begegnet. With good deeds and prosperity alike. Wir loben ihn herzlich und bitten darneben, We praise Him from our hearts, and beseech Him Er woll auch ein glückliches neues Jahr geben. That He may also grant us a happy New Year. Wir hoffen’s von seiner beharrlichen Güte We hope for this of His constant goodness Und preisen’s im voraus mit dankbarm Gemüte. And praise Him already with thankful hearts.

VI. Chorale

All solch dein Güt wir preisen, We praise Thee for all Thy kindness, Vater ins Himmels Thron, Father on heaven’s throne, Die du uns tust beweisen That Thou shewest us Durch Christum, deinen Sohn, Through Christ, Thy Son, Und bitten ferner dich: And beseech Thee now as well: Gib uns ein friedsam Jahre, To grant us a peaceful year, Für allem Leid bewahre To protect us from all sorrow Und nähr uns mildiglich. And gently to sustain us.

8

February 9, 2020

Herr Gott, dich loben wir BWV 16

Cantata for New Year’s Day (The Feast of the Circumcision) Epistle: Galatians 3:23–29 Gospel: Luke 2:21 First performed: 1 January 1726 Forces: SATB chorus, ATB solos, two oboes (the first doubling oboe da caccia), corno da caccia, strings, and continuo

Two days after hearing Gottlob! nun geht das Jahr zu Ende, Bach treated his congregation to this New Year’s cantata, Herr Gott, dich loben wir BWV 16—his third for the feast, first heard on 1 January 1726. He drew the libretto from a 1711 published collection by Georg Christian Lehms—similar to the Neumeister collection from which Bach had drawn the libretto for Gottlob! (Bach, however, added the final four-part chorale to this cantata, as Lehms did not include it.) As with the other cantatas surrounding the New Year that we’ve heard in this year’s Bach Experience, Lehms elected to focus on the New Year and its promise for the Christian.

The opening chorus resembles the standard chorale cantata opening, in which long notes in the soprano are surrounded by rich, free polyphony in the other voices. The setting is not a chorale, properly speaking, but rather an excerpt from the Lutheran Te Deum, a hymn traditionally sung by many Christians at the New Year. Scored for two oboes and strings, this particular movement integrates the instruments into the polyphonic texture. There are no “breaks” between each line of the text where the voices stop and the instruments play a ritornello; rather, in between statements of the tune, the remaining voices and instruments continue their exceptionally active polyphonic lines. The oboe I/violin I line in particular adds a sort of descant to the texture, placing another voice of polyphony above the otherwise prominent high-voice melody in the soprano (doubled by the horn).

A secco recitative for bass follows, declaiming elaborate words of praise that also appear in the aria that follows. The aria is a fascinating example among Bach’s output, unique in its scoring and structure. Within the straightforward da capo, he chose to set the A section (and its repetition) for all four voices, while setting the B section for bass alone (as well as obbligato horn); moreover, within the A section is a complex fugal

9 section, and within the B section is an unexpected choral interjection of the A section material. All of this occurs underneath an ornate and virtuosic obbligato trumpet part.

The recitative for alto and aria for tenor that follow turn to Jesus himself and the believer’s trust in him. The aria was originally scored for “violetta,” later changed to an oboe da caccia at a 1731 reprise of the cantata. The aria is strophic, but the librettist repeated the first two lines at the end; Bach takes his cue, utilizing a literal repeat of the singer’s first statement of these lines at the end. He also assigns more than half the aria to just these two lines, fitting the remainder into a quasi-B section. The aria is in 3/4, but Bach composed melodic lines that occasionally hint at 6/8 or at least obscure the beat expected by the listener. The cantata concludes with the same chorale that concluded Gottlob!, Eber’s Helft mir Gotts Güte.

I. Chorus

Herr Gott, dich loben wir, Lord God, we give Thee praise, Herr Gott, wir danken dir. Lord God, we give Thee thanks. Dich, Gott Vater in Ewigkeit, All the world, far and wide, Ehret die Welt weit und breit. Lauds Thee, God Father, eternally.

II. Recitative (B)

So stimmen wir Thus shall we raise our song Bei dieser frohen Zeit On this joyful day Mit heißer Andacht an In ardent worship Und legen dir, And shall give to Thee, O Gott, auf dieses neue Jahr O God, for this new year, Das erste Herzensopfer dar. Our heart’s first sacrifice. Was hast du nicht von Ewigkeit What hast Thou not done, since time began, Für Heil an uns getan, For our salvation? Und was muß unsre Brust And how much does our breast Noch jetzt vor Lieb und Treu verspüren! Still perceive of Thy love and faith! Dein Zion sieht vollkommne Ruh, Thy Zion beholds perfect peace, Es fällt ihm Glück und Segen zu; Bliss and happiness are its portion; Der Tempel schallt The temple rings Von Psaltern und von Harfen, With the sound of psaltery and harp, Und unsre Seele wallt, And our soul surges, Wenn wir nur Andachtsglut in Herz If we but feel the fire of worship in our hearts Und Munde führen. And on our lips. O, sollte darum nicht ein neues Lied erklingen Ah, should not, therefore, a new song ring out, Und wir in heißer Liebe singen? And should not we sing in fervent love?

10 III. Aria (B) and Chorus

Laßt uns jauchzen, laßt uns freuen: Let us rejoice, let us be glad: Gottes Güt und Treu God’s goodness and faith Bleibet alle Morgen neu. Is renewed each morning. —Krönt und segnet seine Hand, —If His hand crowns and blesses, Ach so glaubt, daß unser Stand Ah, be sure, that we shall Ewig, ewig glücklich sei.— Always be content.—

IV. Recitative (A)

Ach treuer Hort, Ah, faithful refuge, Beschütz auch fernerhin dein wertes Wort, Protect as in the past Thy precious Word, Beschütze Kirch und Schule, Protect both church and school, So wird dein Reich vermehrt That Thy kingdom might increase Und Satans arge List gestört; And Satan’s wicked guile be destroyed; Erhalte nur den Frieden If Thou but preservest peace Und die beliebte Ruh, And blessed repose, So ist uns schon genug beschieden, Our lot, indeed, shall be sufficient, Und uns fällt lauter Wohlsein zu. And we shall have naught but happiness. Ach! Gott, du wirst das Land Ah! God, Thou shalt continue Noch ferner wässern, To water this land, Du wrist es stets verbessern, Thou shalt always improve it, Du wirst es selbst mit deiner Hand Thou shalt cultivate it with Thy very hand Und deinem Segen bauen. And very blessing. Wohl uns, wenn wir Happy us, if we Dir für und für, For evermore Mein Jesus und mein Heil, vertrauen. Trust Thee, my Jesus, my Savior.

V. Aria (T)

Geliebter Jesu, du allein Beloved Jesus, Thou alone Sollst meiner Seelen Reichtum sein. Shalt be my soul’s wealth. Wir wollen dich vor allen Schätzen We shall, before all other riches, In unser treues Herze setzen, Enthrone Thee in our faithful heart, Ja, wenn das Lebensband zerreißt, Yea, when the thread of life breaks, Stimmt unser gottvergnügter Geist Our spirit shall, content in God, Noch mit den Lippen sehnlich ein: Still sing with fervent lips: Geliebter Jesu, du allein Beloved Jesus, Thou alone Sollst meiner Seelen Reichtum sein. Shalt be my soul’s wealth.

11 VI. Chorale

All solch dein Güt wir preisen, We praise Thee for all Thy kindness, Vater ins Himmels Thron, Father on heaven’s throne, Die du uns tust beweisen That Thou shewest us Durch Christum, deinen Sohn, Through Christ, Thy Son, Und bitten ferner dich, And beseech Thee now as well Gib uns ein friedlich Jahre, To grant us a peaceful year, Vor allem Leid bewahre To protect us from all sorrow Und nähr uns mildiglich. And gently to sustain us.

12

April 26, 2020

Singet dem Herrn ein neues Lied BWV 190

Cantata for New Year’s Day (The Feast of the Circumcision) Epistle: Galatians 3:23–29 Gospel: Luke 2:21 First performed: 1 January 1724 Forces: SATB chorus, ATB solos, three oboes (the first doubling oboe d’amore), bassoon, three trumpets, timpani, strings, and continuo

The final New Year’s cantata in the Bach Experience actually came first among the four. Singet dem Herrn ein neues Lied BWV 190 was Bach’s first cantata for the Feast of the Circumcision after arriving at Leipzig, debuted on 1 January 1724. It therefore forms part of the first complete cantata cycle he would write there; for those who have heard the previous three cantatas in our series, it also marks a return to a more familiar and standard arrangement of movements.

Unfortunately, our picture of Bach’s original performance version of Singet dem Herrn is corrupted by the loss of some important information. Only the performance parts for the voices and two violin parts survive, and the score of the first two movements has been lost. Luckily, the extant final chorale tells us the complete instrumentation, including the three oboes and festive trumpets and timpani; otherwise, however, the manner in which these instruments were deployed in the opening chorus, and whether they were used at all in the following recitative, cannot be known for certain. Skillful reconstructions by modern scholars have allowed us to come close to Bach’s original. (Today we perform the reconstruction by Diethard Hellmann.)

As with many of the first cycle cantatas, the opening chorus sets an excerpt from Scripture—this time, three psalm verses: Psalm 149:1, 150.4, and 150.6. The chorus is organized into three sections; the first section sets the combined first two psalm verses, the second section the last psalm verse; the final section reprises the music of the opening ritornello, but on the word “Alleluia.” Punctuating each section is a unison statement of a line from the Lutheran Te Deum, sung on its liturgical chant tone; recall that Bach wrote a whole opening chorus on these three lines alone in the cantata Herr Gott, dich loben wir BWV 16 two years later, performed as the third cantata of this year’s Bach Experience. The second section of the chorus, setting Psalm 150:6, is a

13 strict fugue that first builds its way from low voices to high, then repeats from high voices to low— contributing to an overarching symmetry of the movement for which Bach is well known.

The recitative that follows reprises the Te Deum verses as it cycles through three different voices offering specific elements of praise and thanksgiving to God for the year that has just ended. The succeeding aria for alto develops this theme in a dancing 3/4 meter. The strings proceed in a homophonic texture in a similar style to the opening chorus; the simple strophic aria moves quickly through its six lines.

The first cycle cantatas often contain a shift in perspective midway through their librettos; Singet dem Herrn is no different. After a set of movements thanking God for the year that has past, the recitative for bass and duet for tenor and bass take on a pleading character for Christ’s embrace and protection. The repetition of the name of Jesus in the duet call attention to the actual liturgical feast—the Circumcision—marking the day on which Christ formally received his name. The significance of being able to invoke the embrace of God by calling out to a man by name stands as one of the essential mysteries of Christianity. The duet, like the first aria, displays a calm but warm joyousness in its flowing melodic lines and dancelike meter and rhythm.

The final recitative lists a series of intercessions asked of Jesus for the following year; the tenor is given the sustained string “halo” familiar to us from the St. Matthew Passion BWV 244. The chorale Jesu, nun sei gepreiset— which formed the basis of the chorale cantata for the Sunday after Christmas almost one year later (and heard as the first cantata of this year’s Bach Experience)—closes the work, each line interspersed with a fanfare from the trumpet choir.

I. Chorus

Singet dem Herrn ein neues Lied! Sing unto the Lord a new song, Die Gemeine der Heiligen soll ihn loben! And His praise in the congregation of saints! Lobet ihn mit Pauken und Reigen, Praise Him with the timbrel and dance, Lobet ihn mit Saiten und Pfeifen! Praise Him with stringed instruments and organs! Herr Gott, dich loben wir! Lord God, we give Thee praise! Alles, was Odem hat, lobe den Herrn! Let everything that hath breath praise the Lord! Herr Gott, wir danken dir! Lord God, we give Thee thanks! Alleluja! Alleluia!

II. Chorus and Recitative (ATB)

Herr Gott, dich loben wir, Lord God, we give Thee praise, Daß du mit diesem neuen Jahr That Thou with this New Year Uns neues Glück und neuen Segen schenkest Grant us new happiness and blessing, Und noch in Gnaden an uns denkest. And still thinkest on us with favor.

14 Herr Gott, wir danken dir, Lord God, we give Thee thanks, Daß deine Gütigkeit That Thy kindness In der vergangnen Zeit In the days now past Das ganze Land und unsre werte Stadt Has protected the whole land and our worthy city Vor Teurung, Pestilenz und Krieg behütet hat. From famine, pestilence, and war. Herr Gott, dich loben wir, Lord God, we give Thee praise. Denn deine Vatertreu For Thy paternal faith Hat noch kein Ende, Is boundless, Sie wird bei uns noch alle Morgen neu. It is renewed each morning with us. Drum falten wir, And so we fold, Barmherzger Gott, dafür Merciful God, In Demut unsre Hände Our hands in humility Und sagen lebenslang And praise and give thanks throughout our lives Mit Mund und Herzen Lob und Dank. With mouth and heart. Herr Gott, wir danken dir! Lord God, we give Thee thanks!

III. Aria (A)

Lobe, Zion, deinen Gott, Praise, O Zion, Thy God, Lobe deinen Gott mit Freuden, Praise Thy God with gladness, Auf! erzähle dessen Ruhm, Rise! And speak now of His fame, Der in seinem Heiligtum Who shall lead you, as your shepherd, Fernerhin dich als dein Hirt To graze in His sanctuary Will auf grüner Auen weiden. On green pastures.

IV. Recitative (B)

Es wünsche sich die Welt, Let the world desire Was Fleisch und Blute wohlgefällt; What pleases flesh and blood; Nur eins, eins bitt ich von dem Herrn, Just this, this only I ask of the Lord, Dies eine hätt ich gern, Just this one thing would I like, Daß Jesus, meine Freude, That Jesus, my joy, Mein treuer Hirt, mein Trost und Heil My true shepherd, my comfort and salvation Und meiner Seelen bestes Teil, And my soul’s best portion, Mich als ein Schäflein seiner Weide Might embrace me as a lamb of His pasture Auch dieses Jahr mit seinem Schutz umfasse This year too with His protection Und nimmermehr aus seinen Armen lasse. And nevermore let me from His grasp. Sein guter Geist, May His kindly spirit, Der mir den Weg zum Leben weist, That shews me the way to life, Regier und führe mich auf ebner Bahn, Govern and lead me on an even course, So fang ich dieses Jahr in Jesu Namen an. And I shall begin this year in Jesus’s name.

15 V. Duet (T, B)

Jesus soll mein alles sein, Jesus shall be my all, Jesus soll mein Anfang bleiben, Jesus shall be my beginning, Jesus ist mein Freudenschein, Jesus is my light of joy, Jesu will ich mich verschreiben. To Jesus I would devote myself. Jesus hilft mir durch sein Blut, Jesus helps me through His blood, Jesus macht mein Ende gut. Jesus makes my ending good.

VI. Recitative (T)

Nun, Jesus gebe, daß mit dem neuen Jahr Now, Jesus grant me that with the new year Auch sein Gesalbter lebe; His anointed one too may flourish; Er segne beides, Stamm und Zweige, May He bless both trunk and branches, Auf daß ihr Glück bis an die Wolken steige. That their fortune rise to the clouds. Es segne Jesus Kirch und Schul, Let Jesus bless both church and school, Er segne alle treue Lehrer, May He bless all true teachers, Er segne seines Wortes Hörer; May He bless those who hear His teaching; Er segne Rat und Richterstuhl; May He bless both council and court; Er gieß auch über jedes Haus May He pour over every house In unsrer Stadt die Segensquellen aus; In our town the springs of blessing; Er gebe, daß aufs neu May He grant that once again Sich Fried und Treu Both peace and faith In unsern Grenzen küssen mögen. Might embrace within our borders. So leben wir dies ganze Jahr im Segen. Thus we shall live throughout the year in blessing.

VII. Chorale

Laß uns das Jahr vollbringen Let us complete this year Zu Lob dem Namen dein, In praise of Thy name, Daß wir demselben singen That we may sing to it In der Christen Gemein; In the Christian fold; Wollst uns das Leben fristen Extend our life Durch dein allmächtig Hand, Through Thine almighty hand, Erhalt deine lieben Christen Preserve Thy beloved Christians Und unser Vaterland. And our fatherland. Dein Segen zu uns wende, Turn Thy blessing upon us, Gib Fried an allem Ende; Give peace to all around, Gib unverfälscht im Lande Give throughout the land Dein seligmachend Wort. Thy pure and joy-inspiring Word. Die Heuchler mach zuschanden Destroy all the hypocrites Hier und an allem Ort! Here and everywhere!

16 BOSTON UNIVERSITY Marsh Chapel

The Rev. Dr. Robert Allan Hill Dean and Chaplain of the University

Br. Lawrence A. Whitney, LC†, PhD University Chaplain for Community Life

The Rev. Dr. Karen Coleman Associate Chaplain for Episcopal Ministry

Jessica Chicka, PhD University Chaplain for International Students

Ray Bouchard Director of Marsh Chapel

Scott Allen Jarrett, DMA Director of Music

Justin Thomas Blackwell Associate Director of Music

Heidi Freimanis-Cordts Director of Hospitality

Marsh Chapel 735 Commonwealth Avenue 617.353.3560 Boston, MA 02215 www.bu.edu/chapel placeholder

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